Yoga is cosmic union of finite with the Infinite. Swami Vivekananda divided humanity into four orders i.e. action-oriented, emotional, philosophical and mystical. For the four orders of humanity, sprang forth four types of Sadhana-s too. Swami Vivekananda, Caitanya Mahaprabhu, Adi Sankaracarya and Maharsi Patanjali expounded four disciplines of spiritual pursuits i.e. Karmayoga, Bhaktiyoga, Jnanayoga and Rajayoga, also known as Astangayoga respectively.
Maharsi Patanjali lived at least three millennia ago. To attain liberation from sufferings born of ignorance, he composed Yogasutra-s based on his own personal forays into the mystical, subtle worlds. In just four chapters, rising from the most basic level of personal disciplines, he reveals the way how to attain the highest plane of existence i.e. Kaivalya. First chapter of Samadhipada emphasises fixation thereby, resolution of one’s Cetana on an object to cease and desist innumerable mental modifications leading to attainment of the ultimate state i.e. Nirvikalpa Samadhi. Second chapter of Sadhanapada dwells on various techniques i.e. Kriyayoga, on how to attain the state of Nirvikalpa Samadhi. It is third chapter of Vibhutipada that dwells deep into the domain of mysticism of various Siddhi-s, extra-ordinary faculties and capabilities which happens to be the subject of this article. Fourth chapter of Kaivalyapada deals with the supreme, infinite and immortal state of existence just in close proximity of Param Brahmatma.
Sadhanapada illustrates Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi, together constituting Ashtangayoga propounded by Maharsi Patanjali. First five elements of the Yoga are practised externally i.e. at gross, physical level while Dharana, Dhyana and Samadhi, internally at the subtle level of consciousness. When entire consciousness is transfixed on Dhyeya i.e. object of contemplation, it is known as the state of Dharana. Dhyana is the state of being completely assimilated into the Dhyeya with respect to consciousness excluding consciousness pertaining to any other entity. When cognition of the object as Dhyeya is completely dissolved and entire consciousness is transfixed on the conceptual existence of Dhyeya, it is the state of Samadhi. Dharana, Dhyana and Samadhi are together known as Samyama. By resolving Samyama on various entities, one is rendered capable of performing any miracle, even those that would appear impossible otherwise. However, some of the divine miracles have been expounded herein, for the knowledge of our readers / seekers.
On attaining Samyama upon the state of existence of an object, past and future being cognized –
Once a Yogi attains Samyama i.e. convergence of Dharana, Dhyana and Samadhi upon any object i.e. Dhyeya, all modifications of Dhyeya pertaining to past, present and future are cognized by him. It reveals with certitude that past and future of every object are intrinsic to it’s present and are always alongwith it. Hence, by virtue of Samyama, state of being Trikaladarsi is attainable. Once an object or event is cognized in it’s absolute terms, it’s entire past and future states are rendered perceptible immediately. Samyama is the root of Trikala-Darsana.
By practising Samyama upon confluence of Sabda, Artha and Pratyaya, one cognizes Sabda of all beings –
Sabda is the utterance, sound that is audible through ears and emanates from Vagindriya i.e. voice-chords. Artha is the Vacya i.e. whatever is comprehensible through Sabda. Pratyaya is the knowledge that arises out of consciousness caused by the object. It is an aggregate of Sabda and Artha, always rests in mind. Sabda, Artha and Pratyaya are individually distinguishable. However, owing to incessant practice, these appear to be unified i.e. superimposed upon one another. If the Sabda “Horse” is uttered to someone who is familiar with horse, it’s Artha and Pratyaya would be known to him instantly. If the person is ignorant of horse, he would be unable to assimilate either Sabda, it’s Artha or Pratyaya. However, if he pursues Samyama over the Sabda “Horse” even if uttered to him for the first time, entire knowledge pertaining to the Sabda shall dawn upon him instantly. By pursuing Samyama on any one of these three i.e. Sabda, Artha and Pratyaya, other two are immediately cognized by the Yogi. Indeed, through Samyama on any Sabda, irrespective of it’s source of origin, everything about it is immediately cognizable.
With Samskara-s realized, knowledge of past incarnation being attained –
All these Samskara-s are proceeds of Karma-s enacted in incumbent as well as in past incarnations, remain imprinted on the domain of Citta i.e. plane of consciousness till redeemed. When a Yogi pursues Samyama on these Samskara-s, these are realized in absolute sense. Entire Karma, it’s location and causes are cognized by the Yogi through Samyama. Through that, Yogi may recall his previous lives in entirety. Thus, Samskara-s are the keys to past incarnations. Similarly, if a Yogi pursues Samyama to realise Samskara-s of others, he would immediately know past lives of others.
By realizing Citta-Vrtti of others, knowledge of their Citta being attained –
When Yogi resolves Samyama upon Vrtti-s i.e. mentation of others, after beholding external corporal signs, entire knowledge of other’s Citta is attained. Yogi then, precisely knows extent of spiritual evolution undergone by the Citta and how much more is required before ultimate destiny of Moksa is attained. That is precisely what a realized Guru does to his disciple before deciding individual-specific course of spiritual pursuits mandatory for spiritual emancipation. And that is precisely the reason why only a realized Yogi is eligible and accomplished to don the mantle of a Guru to mentor seekers spiritually. Other than a realized Yogi, all others are at best, teachers of spirituality.
With Samyama on contours of body, it’s perceptibility to effulgence of other’s eyes ceases. Then, vanishes –
Eye holds Grahana-Sakti i.e. faculty to perceive for it’s Grahya i.e. contours of the object under observation. When a Yogi holds Samyama upon his body, he ceases his body being Grahya to the Grahana-Sakti of other’s eyes. Eyes perceive only when their Grahana-Sakti and Grahya-Sakti i.e. faculty of being perceptible for the object of perception, converge. As one of these i.e. Grahya-Sakti of Yogi’s body is suspended through Samyama, Grahana-Sakti of anyone’s else’ eyes is unable to behold the Yogi’s body. Thus, the Yogi is said to have vanished though in reality, he does not. On the contrary, if a Yogi ceases Grahana-Sakti of his own eyes through Samyama, every object would be rendered imperceptible to him even if his eyes are wide open and completely conscious. Same is true with other perceptions too i.e. hearing, touch, taste and odour. Through Samyama, a realized Yogi may appear or disappear for anyone or may decide to completely withdraw from the external world during intense Samadhi. Grahya and Grahana faculties of perceptible and the perceiver are completely different and separately identifiable entities.
With this, imperceptibility of words uttered and similar other events being explained –
Just as perceptibility of body through eyes is withdrawn by a Yogi through Samyama, he may also withdraw audibility of words spoken by him through that too. Thus, words spoken by him would be inaudible completely. Similarly through Samyama, Yogi may withdraw his perceptibility through touch, smell too. In that situation, no one may be able to touch him even if he is present physically. Through Samyama, perceptibility in any form is under complete command of the Yogi.
Demise of body being prognosticated after resolving Samyama on Karma-s or the portents of death –
Aggregate of past Karma alone decide entire span of life. Pace of dissolution of a Karma is a function of it’s range, extent and intensity of contents. When a Yogi resolves his Samyama on these two orders of Karma, precise knowledge of his demise is attained. Through this Samyama, he would know how much more life-span is required to complete redemption of those Karma-s allocated for the incumbent life, precise time and date of his demise.
Arista-s are the portents of death that exist in three orders –
Adhyatmika are the subtle ones. No internal sounds are perceptible when both ears are tightly shut or no sparks of effulgence are perceptible when eyes are pressed, are the Adhyatmika-Arista.
Adhibahutika-Arista is appearance of a person deceased long ago.
Adhidavika-Arista is sudden appearance of Siddha-s or appearance of strange conduct of planetary bodies.
Cognition of death through Arista may not always be accurate. Prognostication of death through Samyama on Karma is always accurate. However, it is attainable by Yogi-s alone.
Through Samyama on physical strength, strength of an elephant etc. being obtained –
Through the means of Samyama, Yogi may obtain and assimilate any gross attribute on the physical plane of existence. If Samyama is resolved on an elephantine physical might, it is attained immediately. If the Samyama is on ferocity and strength of a tiger, Yogi shall be attained to those attributes immediately. Samyama on a mountain would render him hard like a rock. Samyama on a wind shall allow him to float like air. Thus we behold, mechanism of being ‘Tadakara’ i.e. being exactly identical with the Visaya of any object through Samyama, is same. It is only the Visaya that changes i.e. it’s attribute as Dhyeya.
Through Samyama of Jyotismati on subtle, obstructed and infinitely distant objects, knowledge thereof, being attained –
When pure, consecrated effulgence emanating from the inner being is directed upon an object, may be as subtle as an atom or as massive as a gigantic planet, knowledge of the object is immediately attained i.e. knowledge of an object obstructed from view is all attained by virtue of Samyama of Jyotismati. It is now an endeavour of attaining the state of being ‘Tadakara’ with the object of knowledge through Jyotismati of mind. Even the highest order of clairvoyance pales into insignificance if compared with the pursuit of Samyama through Jyotismati. Through this unique faculty, Yogi-s used to know everything about any object, planetary body throughout the universe.
With Samyama resolved on Susumna, cognition of all hierarchical abodes of Cetana being attained –
Bhuvan refers to the subtle worlds imperceptible to physical, gross eyes. Out of these are Svah and Mah, together known as Svargaloka while Janah, Tapah and Satyaloka are together known as Brahmaloka. These are the abodes of those Yogi-s who have evolved upto the state of Viveka-Khyati alone. When Samyama is wrought upon Susumna-Nadi, various planes of liberation from Prakrti i.e. various levels of consciousness in a progressive order are cognized by the Yogi.
In addition to that, when a Yogi resolves Samyama upon sun as the physical entity, he gains extensive knowledge pertaining to all stellar bodies existing in space. Samyama on earth invites knowledge of entire geography of the planet as well as all subtle worlds below earth. When Samyama is refined further upon subtler manifest of the sun, knowledge of entire Svargaloka and Brahmaloka is attained.
Indeed, when Kundalini enters into Susumna-Nadi upon awakening, all these worlds are perceived immediately by the Yogi. For such an accomplished Yogi, even Samyama is rendered redundant. Then knowledge is attained through Vrtti-s and Samkalpa-s undertaken before beginning of Samadhi.
On moon, knowledge of stellar configurations being attained –
Location of any star in a stellar cluster may be ascertained through Samyama upon moon. Earth beholds every Rasi for two hours during every 24 hour cycle of day and night. Out of these 12 Rasi-s, Earth stays in every Rasi for a month each, in an annual cycle of 12 months. However, moon completes one revolution around Earth in one lunar month i. e. twelve times in a year of 12 months. Hence Samyama upon moon reveals precise position of every star in a Rasi without any obstacle with absolute precision.
On Dhruva, stellar movement known –
Dhruva is the star that is stable and resolved to a point eternally. All other members of stellar configuration are always under revolution. Hence Samyama upon Dhruva enables Yogi to know cosmic migration of every star in relation to Dhruva star.
On Nabhi-Cakra, constitution of body ascertained –
Sixteen-headed Nabhi-Cakra is located over abdomen with it’s Nadi-s spreading all around the body. Nabhi-Cakra is the gateway to the knowledge of entire constitution of body and humours. Humours are three in number i.e. Vata, Pitta and Kapha while seven corporal constituents of body in a concentric order are skin, blood, flesh, sinew, bone, marrow and semen. Samyama upon Nabhi-Cakra reveals equilibrium of three humours and the entire constitution of body.
On trachea, appetite of hunger and thirst quenched –
Just below tongue, larynx is located on top of trachea known as Kanthakupa. Appetite is perceived when Kanthakupa is nourished with Prana. Through Samyama, Prana-Sakti may be withdrawn by the Yogi from the region of Kanthakupa. When Samyama is resolved on Kanthakupa, entire appetite is dissolved.
On Kurma-Nadi, resoluteness attained –
Below Kanthakupa in the thoracic region, located is a turtle-shaped Nadi known as Kurma-Nadi. When a Yogi pursues Samyama upon the Nadi, he attains perfect steadfastness in his body. He remains absolutely unperturbed irrespective of any order of infringement into his solitude. Any intensity of Sakti would fail to shake his body under such a Samyama.
On effulgence of crown, perceives Siddha-s –
Cosmic exit of Brahmarandhra is located in the centre of Sahasrara-Cakra, on top of crown. Effulgence within Brahmarandhra is known as Murdha-Jyoti. When a Yogi attains Samyama upon Murdha-Jyoti, he beholds several Siddha-s in his Ajna-Cakra. Darsana of Siddha-s in their subtle existence is a tremendous blessing that marks significant spiritual advancement.
Or through Pratibha-Jnana, everything cognised –
Pratibha-Jnana is the effulgence of wisdom that emanates from within. It is also known as Taraka-Jnana, being the first rung of discriminatory wisdom. Just as with the dawn of sunrise everything is known, with the rise of Pratibha-Jnana, Yogi comes to know everything. Whatever Visaya a Yogi may cognize through Samyama, is also attainable through Pratibha-Jnana.
On heart, knowledge of Citta is attained –
Heart i.e. Anahata-Cakra is the abode of Citta. Within the lotus-shaped Anahata-Cakra oriented downward, resides Citta. When a Yogi resolves his Samyama on his Citta, not only he comes to know his Citta in absolute terms but also of other’s Citta. Entire spectrum of Vrtti-s comprising of Raga, Dvesa etc. are cognized by the Yogi instantly. It reaffirms, entire cosmos is highly symmetrical and entirely universal in nature.
Through Samyama on the connect between Srotrendriya and Akasa, divine sounds rendered audible –
Srotrendriya is the receptacle of Sabda-s that rise from Ahamkara, dwelling in the realm of Akasa to enact their respective roles. When a Yogi resolves his Samyama on the relation between Srotrendriya and Akasa, all divine Sabda-s become audible to him. Through this Samyama, Yogi is able to cognize all Sabda-s that arise and dwell in Akasa. Similarly when a Yogi resolves his Samyama on Tvagendriya-Sparsa, Netrendriya-Rupa, Rasanendriya-Rasa and Ghranendriya-Gandha duos, he is able to perceive divine touch, divine taste and divine odour respectively.
By resolving Samyama on the relation between Akasa and body, then by meditating over lightness of cotton-wool, Yogi glides into Akasa –
Being ubiquitous, Akasa pervades every entity as it is Akasa alone that transforms itself into gross body. When a Yogi resolves his Samyama on the interconnect between body and Akasa, he attains fundamental state of manifest of his body i.e. Akasa. In that state of being Tadakara with Akasa, he is capable of comfortably gliding into the infinite void of Akasa. If such a Yogi attains the state of being Tadakara with something as light as cotton-wool, he attains same lightness in his body.
Indeed then, Yogi is able to walk over tiny fibres of spider-web without snapping the fibres or disturbing the spider dwelling within.
He must not be allured or adulated by the sinister overtures of celestials lest he stumbles to downfall.
Celestial deities too, suffer from vanities that afflict men. Often, worse than men. Yogi must always be on guard to shield his entire Tapa and Sadhana being frittered away after submitting himself to those tempting overtures extended unto him. These deities too, had been Sadhaka-s who could not complete their Sadhana, who would not be favourably inclined now for others to succeed. They appear before the Yogi one by one with almost irresistible allurements, all transient and devious. Yogi must turn them all down with utmost courtesy and seek their blessings instead, for his spiritual journey to succeed. Through this tactic, a Yogi may comfortably disarm those celestials and proceed on his charted cosmic path.
Karma-s leave behind their Samskara-s on the horizon of Citta. Since the cosmic law of cause vs. effect ordains these latent Samskara-s to be redeemed through consummation, it shall invite another set of Karma-s as their corresponding / respondent effects. Anticipated Karma-s as effect are explicitly reflected in the planetary positions of one’s horoscope / birth-chart. It can now be sequenced that it’s Causative Karma to Samskara to Astro-Chart to corresponding / compatible birth-chart / horoscope to Effect Karma or destiny for the life to events of the life as revealed / predicted in horoscope. It is amply clear, roots of Astrology are vested in the wisdom of Patanjali’s Yoga-Darsana. While mysticism of Astrology lies in the erudition and experience of the astrologer, lone objective of Astrology is to facilitate one’s spiritual drive, culminating into Nirvana and in no way, accumulation of material wealth or comforts.
Mysticism of Guru-Mantra too, is based on similar cosmic realities. Only a Siddha Yogi may be the Guru who can perceive entire history of Karma-s and Samskara-s across past incarnations of his disciple and prescribe most appropriate Guru-Mantra whose arduous pursuit facilitates liberation from the fetters of cyclical mortality. Yogi who is not capable of cognizing entire history of Karma-s of an aspirant of spirituality, is certainly not qualified and eligible to anoint himself as Guru. Uninterrupted pursuit of Guru-Mantra, being most appropriate and compatible, engenders Spandana that dissolves Samskara-s of Karma-s already existing as Spandana on the horizon of mind. Thus we may conclude, Guru-Mantra may be regarded as an effective antidote of Sancita-Karma that dilutes mortifying effects of Prarabdha too.
